Search results for 'Hannah Spahn' (try it on Scholar)

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  1. Hannah Spahn (2015). National Identity and the Agrarian Republic: The Transatlantic Commerce of Ideas Between America and France. Intellectual History Review 25 (2):243-245.
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  2.  5
    Hannah Spahn (2011). Thomas Jefferson, Time, and History. University of Virginia Press.
    Time -- Rational time -- Paternal punctuality -- Sentimental time -- History -- Teaching by examples -- Seduction by example -- Beyond example? -- Epilogue: "I leave it, therefore, to time".
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  3. Thomas Ahnert & Susan Manning (eds.) (2011). Character, Self and Sociability in the Scottish Enlightenment. Palgrave Macmillan.
    Machine generated contents note: -- Reid and Hume on the Possibility of Character--James A. Harris * Adam Smith's Rhetorical Art of Character--Stephen McKenna * The Moral Education of Mankind: Character and Religious Moderatism in the Sermons of Hugh Blair--Thomas Ahnert * The Not-So-Prodigal Son: James Boswell and the Scottish Enlightenment--Anthony La Vopa * Character, Sociability and Correspondence: Elizabeth Griffith and The Letters between Henry and Frances--Eve Tavor Bannet * Smellie's Dreams: Character and Consciousness in the Scottish Enlightenment--Phyllis Mack William * (...)
     
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  4.  16
    Seyla Benhabib (2003). The Reluctant Modernism of Hannah Arendt. Rowman & Littlefield Publishers.
    The Reluctant Modernism of Hannah Arendt rereads Arendt's political philosophy in light of newly gained insights into the historico-cultural background of her work.
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  5. Cícero Silva Oliveira (2013). A soberania do econômico nas reflexões de Hannah Arendt E Zygmunt Bauman. Philósophos - Revista de Filosofia 18 (1):11-39.
    Based on the reflections of Hannah Arendt and Zygmunt Bauman, this paper argues that the social system is confined to a consumer economy order, which incorporates the public sphere, giving rise to a political agenda and to an economic cooperation as a support to the enlargement of consumerism. Thus, despite the diversity of phenomena involved in a consumption order - a key issue as identification of our time - we stress that the true causes of the problem are rooted (...)
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  6. Bonnie Honig (ed.) (1995). Feminist Interpretations of Hannah Arendt. Penn State University Press.
    Feminist Interpretations of Hannah Arendt, edited by Bonnie Honig, a collection of critical feminist essays on Hannah Arendt, illustrates both the disorientation and the insights that can result when feminist philosophers come to terms with a canonical figure who is a woman.
     
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  7.  54
    Ana Sofía Roque (2009). Violência e Política em Hannah Arendt. Astrolabio: Revista Internacional de Filosofía 9:173-182.
    Nesta comunicação pretende-se desenvolver a relação entre violência e política enquadrada no pensamento de Hannah Arendt e a partir de duas obras fundamentais, On Revolution (1963) e On Violence (1970). Investigando-se sobre o que constitui cada experiência em particular, a da violência (ainda que sob a forma da guerra ou da revolução) e a da política, esta relação permitirá equacionar criticamente as possibilidades e os limites das sociedades democráticas actuais como o resultado da tradição política e das revoluções da (...)
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  8.  2
    Dana Villa (1999). Politics, Philosophy, Terror: Essays on the Thought of Hannah Arendt. Princeton University Press.
    Hannah Arendt's rich and varied political thought is more influential today than ever before, due in part to the collapse of communism and the need for ideas that move beyond the old ideologies of the Cold War. As Dana Villa shows, however, Arendt's thought is often poorly understood, both because of its complexity and because her fame has made it easy for critics to write about what she is reputed to have said rather than what she actually wrote. Villa (...)
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  9. Ramin Jahanbegloo & Nojang Khatami (2013). Acting Under Tyranny: Hannah Arendt and the Foundations of Democracy in Iran. Constellations 20 (2):328-346.
    Amidst the ongoing turmoil in the Middle East and the reshaping of political systems in the region, the Iranian people remain mired in difficulties on their path to democratization. Much of this can be blamed on the gradual decline in activity within Iranian civil society and the stagnation of political imagination. If Iran is to have a future built on the solid foundation of a viable and legitimate political authority, Iranian civic actors must reimagine and revisit the notion of constitution-making (...)
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  10. Hannah Arendt, Karl Jaspers, Lotte Köhler & Hans Saner (1992). Hannah Arendt/Karl Jaspers Correspondence, 1926-1969. Monograph Collection (Matt - Pseudo).
     
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  11. Alice MacLachlan, An Ethic of Plurality: Reconciling Politics and Morality in Hannah Arendt. History and Judgment: IWM JVF Conference Vol. 21.
    My concern in this paper is how to reconcile a central tension in Hannah Arendt’s thinking, one that – if left unresolved – may make us reluctant to endorse her political theory. Arendt was profoundly and painfully aware of the horrors of political evil; in fact, she is almost unparalleled in 20 th century thought in her concern for the consequences of mass political violence, the victims of political atrocities, and the most vulnerable in political society – the stateless, (...)
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  12.  12
    Patrick Hayden (2010). The Relevance of Hannah Arendt's Reflections on Evil: Globalization and Rightlessness. [REVIEW] Human Rights Review 11 (4):451-467.
    The centenary of Hannah Arendt’s birth in 2006 has provided the catalyst for a body of literature grappling with the legacy of her thought, especially the question of its enduring political relevance. Yet this literature largely excludes from consideration a significant aspect of Arendt’s legacy, namely, her account of evil and its devastating political reality. This article contends that the neglect of Arendt’s understanding of the dynamic reality of evil unnecessarily delimits the opportunities her legacy affords to diagnose forms (...)
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  13.  38
    Margaret Betz Hull (2002). The Hidden Philosophy of Hannah Arendt. Routledgecurzon.
    Recognition of Hannah Arendt's contribution to the history of western philosophy is long overdue. Arendt was a 'political thinker', but this book highlights the importance of her ontological preoccupations for an understanding of her work.
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  14.  4
    Christopher Irwin (forthcoming). Reading Hannah Arendt as a Biblical Thinker. Sophia 54 (4):1-17.
    This article presents an interpretation of the role that religious concepts play in Hannah Arendt’s political thought. While Arendt is typically regarded as a secular thinker, I argue that she turns to resources found in biblical traditions of thought when she finds Greek and Roman traditions to be lacking in vital respects. The concepts that she associates most strongly with the Bible—natality, forgiveness, and plurality―are necessary to her vision of a political community that is genuinely pluralistic and which understands (...)
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  15.  2
    Fernando Forero Pineda (2016). El Sócrates de Hannah Arendt: Sobre la actividad del pensamiento. Saga - Revista de Estudiantes de Filosofía 16 (28):46-55.
    El primer propósito de este artículo es considerar el fenómeno del pensamiento en Hannah Arendt. El segundo propósito es establecer en qué sentido, según esta autora, la actividad del pensamiento puede ser una condición contra la maldad. Como en su determinación del pensar Hannah Arendt se vuelve polémicamente contra todo intento por ver el pensar ya como un ejercicio intelectual, ya como una actividad puramente mental, ya como la fundación o prosecución de tradiciones de pensamiento, ya como el (...)
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  16.  2
    Susannah Gottlieb (2003). Regions of Sorrow: Anxiety and Messianism in Hannah Arendt and W. H. Auden. Stanford University Press.
    W. H. Auden and Hannah Arendt belonged to a generation that experienced the catastrophic events of the mid-twentieth century, and they both sought to respond to the enormity of the novel phenomena they witnessed.
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  17.  10
    María Luengo (2011). Filosofía de la cultura popular: una lectura de la teoría crítica desde la perspectiva de Hannah Arendt. Cinta de Moebio 40:64-83.
    El ámbito de la cultura popular ha privilegiado una visión técnica de sus objetos en el sentido que Aristóteles dio al término téchne. Este enfoque ha prevalecido hasta hoy en la forma de un determinismo económico y tecnológico que enfatiza la estructura social frente a la acción cultural. Se trata de un presupuesto racionalista que comparten las teorías sociológicas y culturales dominantes en el área: la teoría crítica, los análisis de economía política y, en menor medida, los estudios culturales. Este (...)
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  18.  12
    Jan Cerny (2012). L'individu comme problème phénoménologique chez Hannah Arendt et Michel Henry. Journal of French and Francophone Philosophy 20 (2):19-41.
    Cette étude, dans un premier temps, apporte des preuves à la possibilité d’interpréter la pensée politique de Hannah Arendt comme un projet phénoménologique original dont le but est d’élever l’apparence de la personne au rang de mode unique de l’apparaître. Puis elle présente brièvement la phénoménologie matérielle de Michel Henry dans laquelle le Soi individuel joue un rôle tout aussi central, puisqu’il est la condition de l’apparence de la vie et le fondement de tout apparaître. En conclusion, l’étude esquisse (...)
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  19. Shari Stone-Mediatore (2000). Hannah Arendt and Susan Griffin: Toward a Feminist Metahistory. In Cecile Tougas & Sara Ebenreck (eds.), Presenting Women Philosophers. Temple University Press
    Efforts to introduce particular-focused and emotionally engaged storytelling into historiography have sparked intense debate. Stone-Mediatore argues that women and other under-represented groups have a particular interest in defending the epistemic value of storytelling, but that we can do so meaningfully -- not by endorsing all storytelling -- but only by articulating a metahistory that challenges the division between history and story as well as makes explicit the interrelated epistemic and ethical goals of historical inquiry. The author draws on Hannah (...)
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  20.  18
    Daniel Sperling (2012). Socializing the Public: Invoking Hannah Arendt's Critique of Modernity to Evaluate Reproductive Technologies. [REVIEW] Medicine, Health Care and Philosophy 15 (1):53-60.
    The article examines the writings of one of the most influential political philosophers, Hannah Arendt, and specifically focuses on her views regarding the distinction between the private and the public and the transformation of the public to the social by modernity. Arendt’s theory of human activity and critique of modernity are explored to critically evaluate the social contributions and implications of reproductive technologies especially where the use of such technologies is most dominant within Western societies. Focusing on empirical studies (...)
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  21.  7
    Eliza Bachega Casadei (2011). A História estilhaçada: tradições e usos do passado no diálogo entre Zygmunt Bauman e Hannah Arendt. Cadernos Zygmunt Bauman - Issn 2236-4099 1 (1):3 - 19.
    Os usos do passado e da tradição em uma sociedade pós-tradicional, na perspectiva de Zygmunt Bauman, é resultado dos desdobramentos da modernidade em sua produção da ambivalência. O objetivo do presente artigo é rastrear esse pensamento na obra de Bauman a partir da suturação do conceito de tradição com a obra mais ampla do filósofo. Buscaremos, então, pontos de contato com outros autores que também trabalharam esta temática – notadamente, Hannah Arendt – a partir da ótica de que a (...)
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  22.  7
    Jerónimo Botero & Yuliana Leal (2013). Comprensión política y experiencia de los totalitarismos en el pensamiento político de Hannah Arendt. Logos 23:53-67.
    El propósito de este artículo es analizar la perspectiva de Hannah Arendt sobre el problema de la originalidad e incomprensibilidad del horror de los regímenes totalitarios, utilizando los testimonios de Primo Levi en Si esto es un hombre y Los hundidos y los salvados. Arendt considera que los campos de concentración y exterminio son la institución central de los regímenes totalitarios, en los cuales se intenta destruir la humanidad de las víctimas a través de prácticas de terror que no (...)
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  23.  6
    Sophie Cloutier (2008). La question du mal chez Hannah Arendt: rupture ou continuité? Phaenex 3 (1):82-111.
    La question du mal politique est devenue un thème central dans la pensée de Hannah Arendt. Lorsqu'elle travailla sur la compréhension du phénomène du totalitarisme, Arendt utilisa l'expression kantienne de «mal radical» afin de rendre compte de l'apparition d'une nouvelle forme extrême de mal politique. À la suite du procès du criminel nazi Adolf Eichmann, auquel elle assista à titre d'envoyée spéciale pour le New Yorker, Arendt se retrouva face à un nouveau concept, celui de «banalité du mal». Cet (...)
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  24. Hannah Arendt, Martin Heidegger & Ursula Ludz (1999). Hannah Arendt/Martin Heidegger Briefe 1925 Bis 1975 : Und Andere Zeugnisse. Monograph Collection (Matt - Pseudo).
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  25. Hannah Arendt, Karl Jaspers, Lotte Köhler & Hans Saner (1985). Hannah Arendt/Karl Jaspers Briefwechsel, 1926-1969.
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  26. Bernard J. Bergen (1998). The Banality of Evil: Hannah Arendt and 'the Final Solution'. Rowman & Littlefield Publishers.
    This highly original book is the first to explore the political and philosophical consequences of Hannah Arendt's concept of 'the banality of evil,' a term she used to describe Adolph Eichmann, architect of the Nazi 'final solution.' According to Bernard J. Bergen, the questions that preoccupied Arendt were the meaning and significance of the Nazi genocide to our modern times. As Bergen describes Arendt's struggle to understand 'the banality of evil,' he shows how Arendt redefined the meaning of our (...)
     
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  27. Claudia Christophersen, Hannah Arendt & Klaus Piper (2002). "--Es Ist Mit Dem Leben Etwas Gemeint" Hannah Arendt Über Rahel Varnhagen ; [Mit Einer Edition des Briefwechsels Zwischen Hannah Arendt Und Klaus Piper Über Rahel Varnhagen].
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  28.  10
    Dana Richard Villa (ed.) (2000). The Cambridge Companion to Hannah Arendt. Cambridge University Press.
    Hannah Arendt was one of the foremost political thinkers of the twentieth century, and her particular interests have made her one of the most frequently cited thinkers of our time. This Companion examines the primary themes of her multi-faceted work, from her theory of totalitarianism and her controversial idea of the 'banality of evil' to her classic studies of political action and her final reflections on judgment and the life of the mind. Each essay examines the political, philosophical, and (...)
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  29.  69
    Hannah Arendt (2000). The Portable Hannah Arendt. Penguin Books.
    Although Hannah Arendt is considered one of the major contributors to social and political thought in the twentieth century, this is the first general anthology ...
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  30. Julia Kristeva (2001). Hannah Arendt. Columbia University Press.
    This is the story of the clattering of elevated subways and the cacophony of crowded neighborhoods, the heady optimism of industrial progress and the despair of economic recession, and the vibrancy of ethnic cultures and the resilience of ...
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  31. Elisabeth Young-Bruehl (1982). Hannah Arendt, for Love of the World. Yale University Press.
     
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  32.  1
    Hanna Fenichel Pitkin (1998). The Attack of the Blob: Hannah Arendt's Concept of the Social. University of Chicago Press.
    This book is thus a battle of wits. . . . [A] vivid sketch of the conflict between two basic outlooks."—Library Journal "[O]ne leaves this book feeling enriched and challenged.
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  33.  37
    Margaret Canovan (1992). Hannah Arendt: A Reinterpretation of Her Political Thought. Cambridge University Press.
    Margaret Canovan argues in this book that much of the published work on Arendt has been flawed by serious misunderstandings, arising from a failure to see her work in its proper context. The author shows how such misunderstanding was possible, and offers a fundamental reinterpretation, drawing on Arendt's unpublished as well as her published work, which sheds new light on most areas of her thought.
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  34. Lisa L. Stenmark (2006). Going Public: Feminist Epistemologies, Hannah Arendt, and the Science and Religion Discourse. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 821-835.
    Accession Number: ATLA0001712286; Hosting Book Page Citation: p 821-835.; Language(s): English; General Note: Bibliography: p 835.; Issued by ATLA: 20130825; Publication Type: Essay.
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  35. Maurizio Passerin D'Entrèves (1993). The Political Philosophy of Hannah Arendt. Routledge.
    First published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.
     
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  36.  5
    Richard J. Bernstein (1996). Hannah Arendt and the Jewish Question. The MIT Press.
    "Bernstein argues that many themes that emerged in the course of Arendt's attempts tounderstand specifically Jewish issues shaped her thinking about politics in general and the life ofthe mind.
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  37.  1
    Richard Wolin (2003). Heidegger's Children: Hannah Arendt, Karl Löwith, Hans Jonas, and Herbert Marcuse. Princeton University Press.
    This book explores how four of Heidegger's most influential Jewish students came to grips with his Nazi association and how it affected their thinking.
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  38.  7
    Larry May & Jerome Kohn (eds.) (1997). Hannah Arendt: Twenty Years Later. The MIT Press.
    Now, twenty years later, this collection of fifteenessays brings her work into dialogue with those philosophical views that are at center stage today-- in critical theory, communitarianism, virtue theory, and feminism.
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  39. Patricia Bowen-Moore (1989). Hannah Arendt's Philosophy of Natality. St. Martin's Press.
  40. Margaret Canovan (1974). The Political Thought of Hannah Arendt. New York,Harcourt Brace Jovanovich.
  41. James William Bernauer (ed.) (1987). Amor Mundi: Explorations in the Faith and Thought of Hannah Arendt. Distributors for the U.S. And Canada Kluwer Academic Publishers.
  42.  15
    Craig Calhoun & John McGowan (1997). Hannah Arendt and the Meaning of Politics. Univ of Minnesota Press.
    This volume brings leading figures in philosophy, political theory, intellectual history, and literary theory into a dialogue about Arendt's work and its significance for today's fractious identity politics, public ethics, and civic life.
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  43.  28
    Garrath Williams, Gewissen/Moral [Hannah Arendt on Conscience & Morality].
    Discusses the different senses of morality in Hannah Arendt's work, and her understanding of conscience.
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  44.  27
    Garrath Williams, Verantwortung [Hannah Arendt on Responsibility].
    Discusses different aspects of responsibility in Hannah Arendt's works.
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  45.  9
    Jacinto Rivera de Rosales (2005). Kant Y Hannah Arendt. La comunidad Del juicio reflexionante. Ideas Y Valores 54 (128):1-29.
    Se hace un comentario crítico acerca de la visión de Kant que Arendt esboza en sus Conferencias sobre la filosofía política de Kant. Se sigue el esquema de lo que serían para ella las tres perspectivas kantianas sobre el hombre: en cuanto ser racional, en cuanto especie animal y en cuanto síntesis d..
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  46.  3
    Yara Frateschi (2014). Universalismo interativo e mentalidade alargada em Seyla Benhabib: apropriação e crítica de Hannah Arendt. Ethic@ - An International Journal for Moral Philosophy 13 (2):363-385.
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  47. R. Beiner (1990). Arendt, Hannah and Strauss, Leo the Uncommenced Dialog. Political Theory 18 (2):238-254.
  48. Ronald Beiner (1980). Hannah Arendt's Contribution to a Theory of Political Judgement.
     
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  49. S. Benhabib (1995). The Pariah and Her Shadow-Arendt, Hannah Biography of Varnhagen, Rahel. Political Theory 23 (1):5-24.
  50. Ralf Dahrendorf (2000). Universities After Communism the Hannah Arendt Prize and the Reform of Higher Education in East Central Europe.
     
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